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Dark Hearts of Humanity

[Joseph] Conrad saw cruelty as an integral part of human nature. This cruelty arrives, however, in different forms. Stable, industrialized societies, awash in wealth and privilege, can construct internal systems that mask this cruelty, although it is nakedly displayed in their imperial outposts. We are lulled into the illusion in these zones of safety that human beings can be rational. The “war on terror,” the virtuous rhetoric about saving the women in Afghanistan from the Taliban or the Iraqis from tyranny, is another in a series of long and sordid human campaigns of violence carried out in the name of a moral good.

Those who attempt to mend the flaws in the human species through force embrace a perverted idealism. Those who believe that history is a progressive march toward human perfectibility, and that they have the moral right to force this progress on others, no longer know what it is to be human. In the name of the noblest virtues they sink to the depths of criminality and moral depravity. This self-delusion comes to us in many forms. It can be wrapped in the language of Western civilization, democracy, religion, the master race, Liberté, égalité, fraternité, the worker’s paradise, the idyllic agrarian society, the new man or scientific rationalism. The jargon is varied. The dark sentiment is the same.

Conrad understood how Western civilization and technology lend themselves to inhuman exploitation. He had seen in the Congo the barbarity and disdain for human life that resulted from a belief in moral advancement. He knew humankind’s violent, primeval lusts. He knew how easily we can all slip into states of extreme depravity.

“Man is a cruel animal,” he wrote to a friend. “His cruelty must be organized. Society is essentially criminal,-or it wouldn’t exist. It is selfishness that saves everything,-absolutely everything, –everything that we abhor, everything that we love.”

Conrad rejected all formulas or schemes for the moral improvement of the human condition. Political institutions, he said, “whether contrived by the wisdom of the few or the ignorance of the many, are incapable of securing the happiness of mankind.”

He wrote “international fraternity may be an object to strive for … but that illusion imposes by its size alone. Franchement, what would you think of an attempt to promote fraternity amongst people living in the same street, I don’t even mention two neighboring streets.” He bluntly told the pacifist Bertrand Russell, who saw humankind’s future in the rise of international socialism, that it was “the sort of thing to which I cannot attach any definite meaning. I have never been able to find in any man’s book or any man’s talk anything convincing enough to stand up for a moment against my deep-seated sense of fatality governing this man-inhabited world.”

Russell said of Conrad: “I felt, though I do not know whether he would have accepted such an image, that he thought of civilized and morally tolerable human life as a dangerous walk on a thin crust of barely cooled lava which at any moment might break and let the unwary sink into fiery depths.”